Keshet: Hineini: 10 Years of Coming Out in Jewish Spaces

Originally published on Keshet’s blog on


A dozen or so years ago, I was working as an educator at a large Conservative synagogue in the suburbs of Boston. Gay marriage was on the verge of legalization – and therefore on the front page of the newspaper every day.

The Conservative movement had not yet revised its decades-old opinions of sexuality, which could be summed up as, “We don’t hate you, but we’re going to leave it up to individual synagogues as to whether we treat you like members or allow you to do anything.” And despite being one of two openly gay educators at this synagogue, I found myself inching back into the closet at work due to an environment that made it clear that while it might be okay to be gay on my own time, no one wanted to hear about it on the clock.  Continue reading

It’s Not Where You Start: The Day After That

Originally posted on It’s Not Where You Start.

I’ve been thinking about what it means to be an ally. With the recent surge in online awareness-raising around GLBT teen suicides, I’ve noticed many of my straight friends are hearing the word ally used in this sense for the first time. But I’m going to reflect on myself as an ally, specifically with regards to transgender inclusion and rights.

Some of us in the queer world say “GLBT” out of habit all the time, when the truth is, we often only mean “gay,” or “gay & lesbian,” or somewhat less often, “gay, lesbian, and bisexual.” Gender-variant people — whether they identify as a gender other than the one that usually goes with their biological makeup, or they experience gender in a way that doesn’t fit neatly into the two boxes our society provides — have a lot in common with GLB people in terms of being second-class citizens. But the ways in which transgender, genderqueer, and other gender-variant people are threatened in our society are unique — and often exist within gay/lesbian/bisexual spaces as well.

Continue reading Keeping the Torah from Israel

Originally published on

Talmud Bavli

This summer, I’m studying the evolution of the Haggadah with Rabbi Reuven Cohn through a Hebrew College Online course.

In coming to understand some of the choices made in the development of the Hagaddah, we have journeyed through several different sections of the Talmud, getting to know some of the players who pop up in our seder. Tonight, I studied Brachot 27b – 28a, which relates the story of the impeachment of Rabban Gamliel from his post as Rosh Yeshiva (head of the Jewish learning institution).

Embedded within this story (towards the top of 28a) is a baraita that took my breath away. The day that Rabbi Elezar ben Azaria is installed as the new Rosh Yeshiva, the entrance restrictions Gamliel had placed, barring many students from the yeshiva, were lifted. (These restrictions are summed up as “All students who aren’t the same within and without may not enter the house of study.” Cf. the comments on David A. M. Wilensky’s post below about tzitzit to see how this kind of policy is still crippling to those seeking to find their place in Jewish observance today.)

There’s an incredible influx of students to the yeshiva once this entrance requirement is loosened – the sages tell us that more seats needed to be installed to accommodate all the new students. The Talmud records a debate of whether there were 400 or 700 new students. The Talmud also notes that in the first day of learning under new leadership, the entire slate of halachic disputes to be discussed is resolved — learning in the new atmosphere is more productive.

Impressed? So was Rabban Gamliel. Seeing the sheer number of new recruits rushing to learn Torah, he despairs:

What if, heaven forbid, I kept the Torah from Israel?

Powerful stuff, no? This is the preeminent Rabbi of his generation wondering if his insular approach to Jewish learning and Jewish community put up a roadblock between the Torah and the Jewish people.

To drive the point home, the Talmud goes on to relate the story of Judah the Ammonite, a ger (“resident alien” – a non-Israelite, non-idolater living within Israelite community) who wishes to marry a Jewish woman (and thereby “enter the congregation” – i.e., become a Jew). You may recall that the Ammonites and Moabites are forbidden from marrying Jews way back in Deuteronomy 23:3. Long story short, Gamliel loses the argument and Judah is admitted. The Talmud privileges opening the community to those who seek to learn over a Biblical prohibition. There’s a lot of reasoning about why this prohibition doesn’t apply any more – I don’t mean to oversimplify. But the overwhelming message to this entire section is clear. Don’t keep the Torah from Israel. Don’t define “Israel” so narrowly that you inadvertently keep the Torah from Israel, either. Don’t let one authority silence the debate and discussion in the study house that will open access to the Torah for so many more.